仁王經疏 2.199

2.199

釋曰：第二偈明勝慧地。文別有三：初標名配位、次化土寬狹、後顯地別行。言勝慧者，即難勝地，真俗二智，難合能合，故名難勝。今此經意，了知真俗及第一義，能了知故名為勝慧。自達明了，不由他力，故名勝慧。配位分齊，如經可知。言空空諦觀至入無間者，第三顯地別行。《本記》釋云「就真諦門空有二義：一者人空、二者法空。」故曰空空諦觀。或可有無皆空曰空空，雖有無相，名無二相。俗諦門中，變化六道無細不入，故言入無間。

Commentary: The second verse clarifies the Superior Wisdom Stage. The text has three distinct sections: first, indicating the name and assigning the stage; next, the breadth or narrowness of the transformed lands; and last, revealing the specific practice of the bhūmi. "Superior Wisdom" refers to the Difficult to Conquer Stage: the two wisdoms of conventional and ultimate are difficult to unite yet can be united, hence it is called "Difficult to Conquer." Now, the intent of this sūtra is that one thoroughly comprehends the conventional and ultimate as well as the paramārtha; because one is able to thoroughly comprehend them, it is named "Superior Wisdom." Comprehending them clearly on one's own without relying on the power of another, it is therefore named "Superior Wisdom." The demarcation of assigning the stage can be known from the sūtra. From "deeply contemplating the emptiness of emptiness" down to "entering without interval" is the third: revealing the specific practice of the bhūmi. The Original Record explains: "In terms of the gate of ultimate truth, emptiness has two meanings: first, personal emptiness; second, phenomenal emptiness." Hence it is said: "deeply contemplating the emptiness of emptiness." Alternatively, both existence and non-existence being empty is called "the emptiness of emptiness"; although having the characteristics of existence and non-existence, it is called "non-dual characteristics." In the gate of conventional truth, transforming throughout the six destinies, there is nothing subtle they do not enter; hence it is said: "entering without interval."